It is narrated from Sayyiduna Ibn Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him), Sayyiduna Abu Bakr, and Umar (may Allah be pleased with them both) performed two rak‘ahs in Mina. Sayyiduna Uthman (may Allah be pleased with him) also performed only two rak‘ahs during the early years of his caliphate.

Indeed, you came to Makkah Mukarramah for Hajj and you did not stay in Makkah Mukarramah for so many days that it would have become obligatory for you to perform the full prayer. Imam Abu Bakr, may Allah have mercy on him, says in the narration of Yahya bin Abi Ishaq, in the narration of Sayyiduna Anas, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, continued to perform two rak‘ahs (shortened prayer) throughout the journey of Hajj until he returned to Madinah Munawwarah.

In the hadith of Sayyiduna Ibn Abbas (may Allah be pleased with both of them), it is stated that Allah Almighty has made four rak‘ahs of prayer obligatory in residence and two rak‘ahs in travel through the tongue of your Prophet (peace be upon him). In this way, Sayyiduna Ibn Abbas (may Allah be pleased with both of them) has explicitly stated that for a person residing in Mina, four rak‘ahs of prayer are obligatory just as they are obligatory for a person residing in any other place.

Similarly, this hadith of Sayyidah Aisha (may Allah be pleased with her) states that in the beginning, when prayer was made obligatory, it was prescribed as two rak‘ahs. Then, in the case of the resident’s prayer, it was increased (and it became four rak‘ahs, while the traveler’s prayer remained two rak‘ahs). This hadith also explicitly states that a resident person is obligated to perform the complete prayer in Mina; he cannot perform shortened (qasr) prayer as long as he is a resident and not a traveler. Imam Abu Bakr (may Allah have mercy on him) says that I have explained the meaning of the narration of Sayyiduna Anas (may Allah be pleased with him) in the Book of Prayer. In the narrations of Sayyidah Aisha (may Allah be pleased with her) and Sayyiduna Ibn Abbas (may Allah be pleased with them both), there is clear evidence that it is obligatory for the people of Makkah and those residing in Makkah Mukarramah to perform the complete prayer in Mina, because they have now become residents, not travelers, and four rak‘ahs of prayer are obligatory upon the resident. Therefore, it is not permissible for any non-traveler, a person who is not fearful due to the absence of war, the people of Makkah, or a person who has come from outside and become a resident in Makkah Mukarramah, to perform shortened prayer when they go towards Mina and their intention is to return to Makkah Mukarramah. In this way, they will not be considered travelers, so it is not permissible for them to perform shortened prayer in Mina.

Sayyiduna Abdullah bin Qurt (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: "The greatest day in the sight of Allah is the Day of Sacrifice and the Day of Qarr (the second day of sacrifice)."

Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates that Jibreel (peace be upon him) came to the Messenger of Allah (peace and blessings be upon him), then took him to show him the rites of Hajj. Thus, a path was opened for him from the mountain of Thabeer, so he entered Mina. Jibreel (peace be upon him) showed him the Jamaraat. Then he showed him Arafat. Then Satan came behind the Prophet (peace and blessings be upon him) at the Jamaraat. So he threw seven pebbles at him until he sank into the earth. Then he came to the second Jamrah, and Satan came behind him, so he again threw seven pebbles at him, by which he sank into the earth. Then he came behind him at Jamrah Aqabah, so he threw seven pebbles at him until he sank into the earth, then he fled.

Sayyiduna Jabir bin Abdullah (may Allah be pleased with both of them) narrates that the Prophet Muhammad (peace be upon him) used to throw pebbles on the Day of Sacrifice at the forenoon, and on the remaining days he would perform the stoning after the sun had declined.

Ibn Jurayj says that I do not perform the stoning (Rami) before the sun has risen. Indeed, Sayyiduna Jabir bin Abdullah (may Allah be pleased with them both) narrates that the Messenger of Allah (peace be upon him) used to perform the stoning on the day of sacrifice before the sun had declined (before zawal), and on the following days he would throw the pebbles after the sun had declined (after zawal). Imam Abu Bakr (may Allah have mercy on him) says that this hadith is gharib (rare), if Ibn Khawar remembered the intermediary of Imam Ata in this chain (but Imam Ata is not mentioned in the chain. It is possible that the scribe omitted this word).

Lady Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (peace and blessings be upon him) said: "Indeed, the Tawaf of the House of Allah, the Sa'i between Safa and Marwah, and the stoning of the Jamarat have been prescribed for the establishment of the remembrance of Allah, the Exalted."

And standing at the first and second Jamrah with prolonged standing and supplication, and leaving the standing at Jamrat al-Aqabah after throwing it during the days of Mina.